Podcasts about Abu Bakr

Tara breaks down the latest threats surrounding the Strait of Hormuz, including claims about Iranian mine-laying vessels and sleeper cells. She challenges mainstream media narratives, questions leadership in Iran, and highlights what she calls propaganda reporting that misleads the public. From U.S. military strikes to alleged Iranian plans, Tara explains why some headlines don't align with the facts and why verification matters. She also dives into how misinformation spreads and the role of AI in monitoring global events. SEGMENT SUMMARY: Tara opens with coverage of the Strait of Hormuz, emphasizing U.S. military action against sixteen Iranian mine-laying vessels. She notes the importance of the strait, which channels 20% of global oil flows, including a large portion of China's imports. She critiques media reports claiming Iran might mine the strait, arguing that all such vessels have already been destroyed and the intelligence to monitor the area is unmatched. Tara draws parallels to past misinformation, like the repeated “deaths” of Abu Bakr al-Baghdadi, to illustrate the difficulty of verifying claims in conflict zones. The discussion turns to Iran's leadership, questioning the reported activities of Khomeini's son and dismissing many news claims as propaganda. Tara emphasizes that without verifiable proof of life, reports about leadership changes and threats should be treated with skepticism. Tara also touches on historical U.S. military actions in the Middle East, including Libya, and underscores the importance of credible intelligence and monitoring. She stresses that mainstream media, including major outlets, have often repeated unverified claims, amplifying misinformation. The segment concludes with commentary on media narratives around Trump's Iran strategy, claiming that military objectives have been met successfully despite negative press. Tara warns listeners to critically evaluate reports, especially those predicting threats that cannot be realistically executed. KEY TOPICS: U.S. military strikes on Iranian mine-laying vessels Strategic importance of the Strait of Hormuz Media coverage of Iran and conflict reporting Verification challenges in conflict zones Iranian leadership and propaganda narratives Role of AI in monitoring global events Misinformation about military threats and political agendas SOCIAL MEDIA POST:

Tonight is the night of Badr.On this night, 1,443 years ago, 313 Muslim men camped on the plains of Badr — underprepared, outnumbered more than three to one — on the eve of a battle that would determine whether Islam survived or was extinguished.There is no tafseer of Surah Al-A'raf tonight. Tonight belongs to Badr.How They Got ThereThe Muslims left Madinah on the 12th of Ramadan. The mission was straightforward: intercept Abu Sufyan's caravan returning from Syria — the largest trading caravan the Quraysh had ever assembled, loaded with profits from goods financed largely by wealth confiscated from the Muslims at the time of Hijrah. Not a battle. An interception.But Abu Sufyan's scouts were sharp. One of the Bedouin trackers found camel droppings along the route, opened them, and recognised the date pits inside as coming from the farms of Madinah. The Muslims were tracking them. Abu Sufyan immediately rerouted and sent the fastest rider in his group back to Makkah — the rider sliced the nose of his camel and smeared the blood on himself to arrive with maximum drama, ensuring the message landed with urgency.Abu Jahl raised 1,300 men. Not to protect the caravan — the caravan had already escaped. This was about something else now. We are going to crush Islam and the Muslims once and for all.By the time 300 of that army turned back — satisfied that their property was safe — 1,000 Quraysh warriors were marching toward Badr with that single purpose.The Muslims, meanwhile, had 313 men. Two horses. Seventy camels. And eight swords.They had not come prepared for battle. They had expected a small caravan escort — ten, twenty, thirty men at most. They found an army.And they did not turn back.The Leadership of the Prophet ﷺWhen the Prophet ﷺ chose a campsite on the plains of Badr, a companion — al-Hubab ibn al-Mundhir — approached him and asked a remarkable question: Ya Rasulullah, is this position based on revelation from Allah, or is this your personal judgement?The Prophet ﷺ said: personal judgement.Al-Hubab said: in that case, may I suggest we move further forward — to the wells of Badr — so that we control the Quraysh's access to water?The Prophet ﷺ accepted. He moved the entire army.This is a man who could have said: I am the Prophet of Allah, my opinion is final. He said nothing of the sort. He distinguished clearly between what came from Allah and what came from his own thinking. And when a companion had a better idea, he took it.A leader who cannot be corrected is a leader who will eventually fail. The Prophet ﷺ modelled the opposite: you are not any stronger than me, and I am not any less in need of the reward from Allah. When they shared rides on the 160-kilometre journey — three men, including the Prophet ﷺ, rotating on one camel — his companions begged him to ride the whole way. He refused. He walked his share.The Night BeforeThat night, with a thousand armed men across the plain, Allah gave the Muslims a gift: sleep.Anyone who has had a major exam, a difficult interview, a high-stakes day ahead knows what that night feels like. You lie awake. The mind races. The Muslims knew what was coming — and they slept.Allah also sent light rain on the Muslim side. The ground compacted. The march in the morning would be firm underfoot. On the Quraysh side, Allah sent heavy rain. Sleepless. Muddy ground. No access to water. Before a single sword was raised, the advantage had already shifted.The Prophet ﷺ spent much of that night in dua — arms raised so intensely that his shawl fell to the ground. Abu Bakr al-Siddiq, waking before Fajr, wrapped it back around his shoulders and stood listening. Among the duas the Prophet ﷺ made that night: Ya Allah, if You destroy this group, You will never be worshipped on this earth again. These were the best of the Muslim men. Most of them. If they fell here, there would be no rebuilding.The dhikr of Badr — the one the Prophet ﷺ repeated through that night and into the battle — was Ya Hayyu Ya Qayyum. The Ever-Living. The Ever-Sustaining. The One who holds everything in existence. Repeat this in your own difficult nights.Islam Is a Salad BowlWhen the Prophet ﷺ organised his army on the morning of battle, he divided them into three groups: the Muhajirin on the right, led by Sayyidina Ali; the Ansar on the left, led by Sayyidina Sa'd ibn Mu'adh; and a mixed group at the centre, where the Prophet ﷺ stood himself, with the banner held by Mus'ab ibn Umayr — the first companion to migrate to Madinah, the man through whose teaching most of the Ansar had embraced Islam.Why keep them separate? Why not one unified mass?Because Islam does not erase identity. It never has. The Muhajirin were Meccan. The Ansar were Medinan. Different dialects, different traditions, different cultures — and at this point in history, genuinely different peoples. Islam acknowledged that difference and worked with it. Each group fought with the strength that came from who they were.Islam is not a melting pot. It is a salad bowl. A tomato remains a tomato. A cucumber remains a cucumber. Mixed together, each contributing what it is — they serve something greater than any one of them alone.Keep your cultural identity. Be proud of who Allah made you. Learn your mother tongue. And be equally proud to be Muslim — guided by Islamic principles, united by La ilaha illallah Muhammadur Rasulullah, with Arabic as the thread that connects the entire ummah across every language and culture.Help Comes in Ways You Cannot SeeWhen the battle began, most of the Muslims did not know they were being assisted by angels. They raised their weapons and fought with everything they had. Some were injured. Some were martyred. They had to show up. They had to put in the effort. The help came — but it came to those who were already in the field.Jibreel came wearing a yellow turban, marked like Mus'ab ibn Umayr. A thousand angels — one for every Quraysh soldier — came wearing white, on white horses. The Quraysh saw them coming from across the plain. They did not know what they were seeing.And then Iblis — who had marched alongside the Quraysh in the guise of Suraqah ibn Malik, who had promised them safety, who had said I am with you, no one can defeat you today — Iblis was the first to see the angels. He turned and fled.I see what you do not see. I am afraid of Allah.The Quraysh: You were the one who convinced us to come! You were the one who promised us victory!Iblis said nothing more. He left.This is who Iblis is. He is there when things are going well. The moment the cost becomes real, he disappears. The friends you make in sin will not be there when the consequences arrive.Abdullah ibn Mas'ud — a man so small he stood barely above a metre — captured Sayyidina Abbas, the Prophet's uncle, a giant of a man with a voice that could carry across a battlefield. Abbas was humiliated. He told everyone who saw him: it wasn't this small man — there was someone bigger, someone else who took me down. When Abdullah ibn Mas'ud brought Abbas to the Prophet ﷺ, the Prophet ﷺ confirmed: it was not you, Abdullah. You were assisted by an angel.Do not be arrogant with your success. You put in the effort. But the victory was never yours alone to claim.The Secret of Badr — And of RamadanThe Quran tells us the secret of Badr in Surah Ali Imran in two words: sabr and taqwa.Sabr is steadfastness — continuing on the right path regardless of how difficult it becomes. Taqwa is your living connection with Allah.Ramadan trains both. Every day of fasting hones sabr — the steadfastness to stay on the right path regardless of hunger and exhaustion. Every night of prayer and Quran builds taqwa — the connection with Allah that carries you through what the day alone cannot prepare you for.The Prophet ﷺ won his greatest military victory in Ramadan — on the 17th, on the plains of Badr. His greatest political victory, the Conquest of Makkah, was also in Ramadan. Sa'd ibn Abi Waqqas defeated the Persian Sassanid Empire at the Battle of Qadisiyyah in Ramadan. Amr ibn al-As conquered Egypt in Ramadan.The pattern is not coincidence. It is a formula.Fast your days. Pray your nights. And trust that when you show up on the field with whatever weapons you have, Allah will send what you cannot seeBadr Wallpaper for smartphonesBadr Wallpaper for tablets.Badr wallpaper for computersAfter Witr tonight insha'Allah — Salawat Badriyya.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Abu Sufyaan Ibn Harb رضي الله عنه (S30) Abu Bakr رضي الله عنه: “There has never been a victory in Islam greater than the victory of Hudaybeeyah”. Surah al-Fath (The Victory) was thus revealed. The Messenger ﷺ recited it to Umar رضي الله عنه. The Messenger ﷺ sends letters inviting the world leaders to Islam. This was after Hudaybeeyah, ~7 A.H. Abu Sufyaan رضي الله عنه was in Gaza. He رضي الله عنه was summoned by Heraclius. Heraclius wanted to ask questions about the Messenger ﷺ.

Abu Sufyaan Ibn Harb رضي الله عنه (S35) Abu Sufyaan رضي الله عنه being the chief, was chosen to try and fix this matter. He رضي الله عنه went to Madinah to see the Messenger ﷺ. Abu Sufyaan رضي الله عنه arrives in Madinah and goes to the Messenger ﷺ first. He then goes to his daughter, Umm Habeebah رضي الله عنهم. Abu Sufyaan رضي الله عنه goes to sit down on the Messenger's ﷺ bedding and Umm Habeebah رضي الله عنهم moves it out of the way. Abu Sufyaan رضي الله عنه wanted his case to be heard. He decided to go to Abu Bakr, then Umar, then Uthmaan, then Ali رضي الله عنهم. Note the order he رضي الله عنه visited them! Ali رضي الله عنه gives Abu Sufyaan رضي الله عنه some words to help him in this matter.

Dimitri and Khalid explore political intrigue and unrest in the first Islamic Caliphate in the decades immediately following the death of the Prophet Muhammad, the emergent family feud between Abu Bakr and Ali, and the back-to-back assassinations of Caliphs Umar and Uthman... For access to full-length premium SJ episodes, upcoming installments of DEMON FORCES, and the Grotto of Truth Discord, subscribe at https://patreon.com/subliminaljihad.

Nine nights in. If you've been reading one juz a night, you've just passed Surah Al-A'raf in your recitation — the very surah we're studying together. A good reminder of how the Quran works on multiple levels simultaneously.The Naked Tawaf — ContinuedLast night we left off with the Quraysh practice of doing tawaf naked around the Kaaba. Tonight, a detail worth noting: the Quraysh themselves were exempt from this practice. They claimed to be the pure people of Makkah, above sin — so they could do tawaf in clothing. It was only the outsiders, the pilgrims who travelled from afar, who had to choose: strip down, or buy fresh garments from the Quraysh merchants.A shameless practice, with a profitable business model built into it.And when challenged, their answer was simple: our ancestors did this, and Allah commanded it.Allah's response was immediate: “Allah does not command shameless things. Are you saying about Allah what you do not know?”This is the danger of reason untethered from revelation. The argument the Quraysh made — that you were born naked and sinless, so the purest worship is naked worship — has an internal logic to it. You can follow it step by step and almost be convinced. But it leads somewhere Allah never intended. Modesty is not a burden placed on human nature. It is human nature. The nafs, the animal side of us, knows no shame. Haya is what lifts us above it. When we strip away modesty, we strip away something uniquely human.What Allah Actually Commands: Qist“Say: My Lord commands justice — qist.”Two Arabic words are both translated as justice in English: adala and qist. But they are not the same.Adala is doing what is right at a given moment — even if one party walks away unhappy. A judge delivers adala. The winning side praises him. The losing side calls him the worst judge they've ever seen. That is the nature of adala — it is correct, but not always mutually satisfying.Qist is higher. It is the middle path that brings both parties to a place of genuine acceptance. Not just legally correct, but humanly resolved. Adala is passing. Qist is excellent.Allah commands us toward qist — in our worship, in our dealings, in how we carry ourselves in this world.The Cure for ShamelessnessHere is what is striking. Allah has just spoken about shamelessness — the Quraysh doing tawaf naked, Shaitan's mission to strip humanity of modesty. And what is the cure Allah prescribes?Not a dress code. Not isolation. Not a list of prohibitions.Prayer.“Establish your faces at every masjid.”The word masjid here goes back to its root — sajada, to prostrate. This surah is Makki; the only masjid at the time was Masjid Al-Haram, surrounded by 365 idols. So Allah is not speaking about a building. He is speaking about the act itself. Every time and place of sujud — turn yourself fully toward Allah.And why wajh, face? Because the face is the most honourable part of a person. In Arabic, the most honourable portion can denote the whole. When you bring your face to the ground in sujud — the most honourable part of you touching the lowest point — that is the full surrender of the entire self.This is how prayer protects us from shamelessness. Allah says elsewhere in the Quran that prayer prohibits a person from fahsha — from indecency and evil. But how? We all know people who pray and still fall into wrong.The answer is in the word aqimu — establish. Not just perform. Not just go through the motions. To establish prayer is to be present in it. To actually stand before Allah, to speak to the Lord of the universe, to feel that you are seen.Think about it this way: if you were called to the principal's office this morning and firmly reminded of your responsibilities, how would you behave for the rest of the day? Even a difficult student behaves for at least a few hours after that meeting.Now imagine the meeting is with the Lord of the universe. Every morning before sunrise. Fajr carries you through the morning. Then Dhuhr arrives before you can wander too far. Then Asr. Then Maghrib. Then Isha. If you are truly present in each one — truly establishing, not just performing — there is barely a gap for shaitan to work in.The prayer, established with presence, is the antidote.We Began Without Clothes — We Return Without ClothesAllah closes this passage with a reminder: just as we entered this world, we will return to Allah. Naked. On the plains of Yawmul Qiyamah, everyone resurrected the same way.Sayyidatuna Aisha asked: won't we be ashamed — with everyone around us?The Prophet ﷺ said: the day will be too great. No one will have the capacity to think about anyone else. Even the greatest prophets — Adam, Nuh, Ibrahim, Musa, Isa — when people come to them seeking intercession, they will say: nafsi, nafsi. Myself, myself. I have my own account to answer for.Only the Prophet Muhammad ﷺ will say: this is what I was created for. And he will intercede.On that day, the sun will feel as though it is a hand span above our heads. People will be drowning in their own sweat. But some will be shaded — elevated on hills, wearing shining crowns, alongside their spouses. People will look up and wonder who they are, what they did to deserve this.They will be told: your children memorised the Quran.If the parents of Quran memorisers are raised to such a station — what of the memorisers themselves?It Is Never Too LateThe Prophet ﷺ received his first revelation at 40. Abu Bakr accepted Islam at 38. Neither said: I am too old for this.If memorising the entire Quran feels out of reach, change the target. One ayah a day, understood deeply, revised slowly, carried with you. One juz a year. In thirty years, you have the whole Quran — memorised with comprehension, not just repetition.And if life takes you before you finish? The Prophet ﷺ said that whoever makes a consistent effort toward something and is prevented from completing it, Allah will complete the reward for them.Start. Stay consistent. Do not give up.Anything attached to the Quran becomes elevated in the eyes of Allah.We stopped here tonight. Tomorrow insha'Allah, we continue.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Il Ramadan in Cisgiordania si apre con un ragazzo di diciassette anni ucciso a Beit Furik, a est di Nablus. Mohammad Wahbi Hanani viene colpito alla testa durante un'incursione dell'esercito israeliano e muore all'ospedale di Rafidia. Nelle stesse ore, nel villaggio di Tell, vicino Nablus, viene incendiata la moschea Abu Bakr al Siddiq: secondo il ministero degli Esteri palestinese l'azione è opera di coloni che hanno lasciato scritte razziste sui muri. L'Autorità nazionale palestinese parla di responsabilità politica del governo israeliano. Intanto la Palestinian Prisoner Society riferisce di oltre cento arresti dall'inizio del mese sacro, tra cui donne e minori. La cornice diplomatica prova a inseguire i fatti. Diciannove Paesi, insieme alla Lega araba e all'Organizzazione della cooperazione islamica, firmano una dichiarazione che condanna l'espansione degli insediamenti israeliani in Cisgiordania, cita il progetto E1 e richiama il parere consultivo della Corte internazionale di giustizia del 2024. Parlano di annessione di fatto. Sul terreno, però, ruspe e raid proseguono. A Gaza una nuova indagine indipendente di Forensic Architecture ed Earshot ricostruisce l'attacco del 23 marzo 2025 contro soccorritori palestinesi alla periferia sud. Oltre novecento colpi esplosi in pochi minuti, veicoli identificabili con luci d'emergenza accese, quindici operatori uccisi. I corpi recuperati giorni dopo, alcuni sepolti in una fossa comune insieme ai mezzi distrutti. L'esercito israeliano aveva parlato di “minaccia”. L'inchiesta incrocia audio, video e immagini satellitari. Poi Londra. Ai BAFTA 2026 la BBC trasmette l'evento in differita e taglia dal discorso del regista Akinola Davies Jr la frase “Free Palestine”. Nella stessa serata va in onda un insulto razziale urlato in platea. L'emittente si scusa il giorno dopo. I corpi restano, le parole spariscono. Anche questo entra nel diario. #LaSveglia per La NotiziaDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/la-sveglia-di-giulio-cavalli--3269492/support.

Abu Sufyaan Ibn Harb رضي الله عنه (S17) After the battle, Abu Sufyaan رضي الله عنه was looking for the body of the Messenger ﷺ but did not find it. Abu Sufyaan رضي الله عنه tells Khalid Ibn al-Waleed رضي الله عنه to go mount Uhud as Khalid رضي الله عنه saw the Messenger ﷺ ascending it. The Martyrs رضي الله عنهم bodies were mutilated by Hind رضي الله عنها and other Qurayshi women. Abu Sufyaan رضي الله عنه did not order Hind رضي الله عنها to do this, he turned his face away from this. Hind's رضي الله عنها family was killed at Badr. Abu Sufyaan رضي الله عنه goes to the base of mount Uhud and enquires if the Messenger ﷺ is still alive, or if Abu Bakr and Umar رضي الله عنهم were still alive.

En Mediterráneo hacemos un viaje en el tiempo. Dedicamos el programa a la figura de Abu Bakr de Tortosa, pensador andalusí del siglo XII cuya obra sigue dialogando con nuestro presente. Conversamos con el director del documental Abu Bakr de Tortosa/900 años de su muerte/Nadie es profeta en su tierra, Pedro Burruezo, el músico y periodista Arturo Gaya y la productora Mercè Diago sobre el legado de Al-Ándalus en nuestra cultura, la música como puente mediterráneo y la vigencia de sus aforismos sobre poder, justicia, conocimiento y convivencia. Un recorrido sonoro que conecta historia, espiritualidad y cultura contemporánea.Suena en Mediterráneo:Música compuesta para el documental: "Abu Bakr de Tortosa/900 años de su muerte/Nadie es profeta en su tierra" de Pedro Burruezo y Arturo GayaMëstiza - "El Flamenco"María José Llergo — “Mediterráneo”Escuchar audio

Reflections (S6) The Messenger ﷺ: “Bury your deceased amongst the pious, for proximity to the evil doers pains the deceased”. Many claim: “Where you are buried has no effect”. This is an incorrect statement. We do not have to look far to refute this claim, Umar رضي الله عنه asked Aisha رضي الله عنها if he could be buried next to The Messenger ﷺ and Abu Bakr رضي الله عنه. Musa (a.s) asked to be buried a stones throw away from Baytul Maqdis. One must supplicate that he be buried in a virtuous place.

Reflections (S1) Ali رضي الله عنه: “Everything to which one limits himself, suffices”. The Messenger ﷺ: “Good deeds are numerous, but few are those who do them”. Abu Bakr رضي الله عنه said we are taking the comfort of this world, all the while this world is preparing to get rid of us! Do not let the few objects of this world distract you from the many things of the Hereafter.

War was never the plan. So how did the situation change so quickly? The Muslims left Madinah intending to intercept a caravan. But once the caravan escaped, new information reached both sides, and the direction of events shifted. In episode 76 of the Seerah, Ustadh Abdulrahman Hassan explains how matters developed as Quraysh continued advancing toward Badr. Their numbers, leadership, and intentions become clear, as does why some tribes chose to turn back while others pressed on. The episode also follows the decisions made by the Prophet ﷺ as the reality of a battle became unavoidable. Consultation takes place, different opinions are voiced, and firm commitments are given by the companions, especially as responsibility settles on those who would bear the greatest cost. You'll learn how the Muslims prepared on the ground, how information was gathered, how positions were chosen near the wells of Badr, and how Allah supported them through the night with calm, rest, and stability. The Prophet ﷺ spends the night in duʿa, while the army prepares for what lies ahead. The battle has not begun yet. But everything needed for it is now in place. Timestamps: 00:00:00 - Precap and Introduction 00:02:45 - The Number of Disbelievers in Badr 00:04:41 - Iblees Steps in 00:08:22 - The Enemies March Towards Badr 00:10:34 - The People Assigned to Feed the Army 00:15:30 - The Path the Disbelievers Took 00:16:17 - Abu Sufyan and the Spies 00:24:47 - The Prophet ﷺ Hears About Quraysh's Plan 00:29:09 - Sahabah's Reaction to the Unexpected Battle 00:37:41 - The Prophet's ﷺ Prediction at Badr 00:40:35 - Scouting with Abu Bakr 00:46:40 - Settling Into Position at Badr 00:51:50 - Sa'd ibn Mu‘adh's Advice 00:54:26 - Abu Bakr's Courage at Badr 00:57:26 - Battle Preparations Begin 01:04:59 - The Prophet's ﷺ Battle Instructions AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amau... Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAU... Twitter: https://twitter.com/AMAUoffici... iTunes: https://podcasts.apple.com/us/... Spotify: https://open.spotify.com/show/... Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah

Salah (S3) Abu Bakr and Umar رضي الله عنهم: “If you guard your 5 prayers, Allah سُبْحَانَهُ وتَعَالَى will guard this Ummah”. The Messenger ﷺ: “If anyone offers 4 Rakats before the Zuhr prayer, Allah سُبْحَانَهُ وتَعَالَى will forgive his sins for that day”. (The 4 Rakats Sunnah Muakadah). The Messenger ﷺ prayed this Sunnah prayer in the dwelling of Abu Ayub al-Ansari رضي الله عنه.

Talha Ibn Ubaydullah رضي الله عنه (S47) Zubayr رضي الله عنه tried to reconcile the people, but it did not succeed. He رضي الله عنه left. Talha رضي الله عنه also left. He رضي الله عنه was hit by an arrow. It pierced his knee and was a fatal blow. One report mentions Talha رضي الله عنه was taken off the field and was treated, however he was martyred due to excessive blood loss. Another report states Talha رضي الله عنه was martyred on the field; this narrative is weak but is more favoured as it reconciles with other reports. Ali رضي الله عنه went to Talha's رضي الله عنه body and cleaned his face, then held him in his lap. Ali رضي الله عنه said: “May Allah سُبْحَانَهُ وتَعَالَى have mercy on you O Abu Muhammad [رضي الله عنهم]. It breaks my heart to see you laying here beneath the stars”. He رضي الله عنه also said: “Tell the killer of Talha [رضي الله عنه] he has reserved himself a place in the hellfire!”. Thus passed away: Abu Muhammad, son of as-Sa'ba [رضي الله عنهم], second cousin and son in law of Abu Bakr رضي الله عنه, the one named ‘al-Qarinayn', the one whose four wives were sisters of the mothers of the believers رضي الله عنهم, the paired brother of Ka'ab Ibn Malik رضي الله عنه, father in law of Hasan and Hussain رضي الله عنهم, the neighbour of the Messenger ﷺ in Paradise; our exemplar, Talha Ibn Ubaydullah رضي الله عنه. May our mothers and fathers be ransomed for him. Zubayr رضي الله عنه was also martyred. He رضي الله عنه was praying when a man cut off his head. Ali رضي الله عنه was devastated and furious upon hearing this. He رضي الله عنه said: “Tell the killer of Zubayr [رضي الله عنه] he has reserved himself a place in the hellfire!”.

November 4th, 2025Jamaada Al Ula 13th, 1447Shahadat of Bibi Fatima (SA)* Bibi Fāṭimah is not only the daughter of the Prophet but an essential part of his mission, and Sunni narrations affirm her elevated status and closeness to the Prophet.* Multiple Sunni scholars confirm that Fāṭimah being “part of the Prophet” means that hurting or angering her is equivalent to hurting or angering the Prophet himself.* Hadith from Abu Lubābah's story highlights the Prophet saying, “Fāṭimah is my flesh,” showing her sacred status and the seriousness of offending her.* Sunni sources narrate that Fāṭimah is the Chief of the Women of Paradise, alongside Maryam, Khadījah, and Āsiyā, and that al-Ḥasan and al-Ḥusayn are the leaders of the youth in Paradise.* ‘Ā'isha narrates that Fāṭimah is the most truthful person after the Prophet and that her speech was unmatched in sincerity and honesty.* The Prophet emphasized that Allah is pleased when Fāṭimah is pleased and angered when she is angered, indicating her spiritual purity and infallibility (ma‘ṣūmiyyah).* The Prophet showed immense respect to Fāṭimah—standing up for her, kissing her, seating her beside him, and making her the last person he met before traveling and the first upon returning.* Narrations describe Fāṭimah as a heavenly being, created from the fruit of Paradise, and a source of the Prophet's spiritual comfort and fragrance of Jannah.* Saḥīḥ Muslim records that Fāṭimah remained displeased with Abu Bakr for refusing her inheritance, and she did not speak to him until her death.* Her final days included suffering, martyrdom in grief, a secret burial at night, and a will excluding certain figures from attending her funeral, showing her ongoing pain and protest against injustice.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Introducing "Majalis Ilmiyyah", our brand new series on issues that matter to students of Islamic knowledge. In every episode, our teachers discuss topics students rarely hear about on social platforms: the challenges, the methods, and the moments of growth that unfold within circles of knowledge. These conversations, often discussed only among serious full-time students of knowledge, are now brought to you so that every aspiring learner can benefit and walk that path with understanding. In this first episode, Ustadh Muhammad Tim Humble and Sheikh Abu Bakr Al-Khalafi open that door with a deep discussion about books, the lifelong companion of every student's journey. Together, they explore: - How should a student build their library? - What is the right way to approach and read a book? - How do scholars choose the right print and commentary, and how should a student approach them? - How can reading with purpose shape who you become as a student of knowledge? If you have ever felt lost between bookshelves, unsure how to study or what to read next, this episode will help you find direction, with the permission of Allah. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #islamicknowledge #seekingknowledge #islamicbooks

Talha Ibn Ubaydullah رضي الله عنه (S34) Umar رضي الله عنه knew one thing about each of the 6 of the 10 promised Paradise رضي الله عنهم which he said a leader must not have…their relationship was like no other. The blessed assembly: Abdullah Ibn Umar رضي الله عنهم asks his father if he is going to appoint a successor. Umar رضي الله عنه replies that The Messenger ﷺ didn't appoint a successor. Abu Bakr رضي الله عنه appointed a successor. Abdullah Ibn Umar رضي الله عنه realised his father was not going to appoint a successor… The successor was to be decided by the council of 6, رضي الله عنهم. Abdullah Ibn Umar رضي الله عنه was appointed a referee if there was a 3-3 vote split. Umar رضي الله عنه summons Abu Talha رضي الله عنه and says gather 50 Ansar رضي الله عنهم to also decide between the 6.

During the final years of the Prophet Muhammad's life and the immediate aftermath of his death, the Muslims conquered Mecca, the first caliph Abu Bakr came to power, and the stage was set for the great Islamic conquests of the seventh century. Episode 116 Quiz: https://literatureandhistory.com/quiz-116/ Episode 116 Transcription: https://literatureandhistory.com/episode-116-the-life-of-muhammad-part-3 Bonus Content: https://literatureandhistory.com/bonus-content Patreon: https://www.patreon.com/literatureandhistory YouTube: https://www.youtube.com/@literatureandhistorypodcast/ Instagram: https://www.instagram.com/literatureandhistorypodcast/ Facebook: https://www.facebook.com/literatureandhistory TikTok: https://www.tiktok.com/@lahpodcast Bluesky: https://bsky.app/profile/lahpodcast.bsky.social X https://x.com/lahpodcast

Send us a text message and tell us your thoughts. Thirty-five years ago on July 27, 1990, Trinidad and Tobago experienced a shocking violation of its democratic foundations when Yasin Abu Bakr and the Jamaat al-Muslimeen stormed Parliament and the national television station, holding the Prime Minister hostage and declaring the government overthrown. This episode delves into a Caribbean coup that rarely makes the history books but lives on in the memory of Trinidadians who witnessed it. Writer Esker David Johnson joins us to share his personal connection to the event. Together, we uncover the economic and social conditions that fertilized the ground for this uprising, from Trinidad's oil-dependent economy to the marginalization of Afro-Trinidadian communities that Abu Bakr claimed to champion.But the most fascinating aspect of this coup isn't just that it happened—it's what didn't happen afterward. Despite the violence, the hostage-taking, and approximately 30 deaths, the perpetrators walked free due to amnesty agreements signed under duress. This extraordinary lack of consequences created what Johnson describes as a "recalibration" of Trinidad's national identity, a wound in the country's relationship with justice that shapes crime and politics to this day. Through calypso, cultural memory, and comparative history, we trace the echoes of this event through Trinidad's later struggles and are reminded that memory, justice, and national identity are inextricably linked. Eskor David Johnson is a writer from Trinidad and Tobago and the United States. His debut novel Pay As You Go was a finalist for the Center for Fiction First Novel Prize as well as the the New York Public Library Young Lions Fiction Award. A professor of Fiction Writing at Stony Brook University, he lives in New York City. Also check out Johnson's recent piece on the coup, "Sisyphus in the Capital." Support the showConnect with Strictly Facts - Instagram | Facebook | Twitter | LinkedIn | YouTube | Website Looking to read more about the topics covered in this episode? Subscribe to the newsletter at www.strictlyfactspod.com to get the Strictly Facts Syllabus to your email!Want to Support Strictly Facts? Rate & Leave a Review on your favorite platform Share this episode with someone or online and tag us Send us a DM or voice note to have your thoughts featured on an upcoming episode Donate to help us continue empowering listeners with Caribbean history and education Produced by Breadfruit Media

Assalamu alaikum warahmatullahi wabarakatuh.Rasulullah ﷺ began looking for a new base for Islam because of the intense persecution Muslims faced in Makkah. In the 10th year of prophethood, his uncle Abu Talib — the leader of Banu Hashim, the Prophet's tribe — passed away. At that time, Makkah had no judicial system: your safety depended entirely on your tribal protection. As long as your tribe protected you, no one would harm you because your tribe could avenge any harm done.When Abu Talib passed away, leadership of Banu Hashim went to Abu Lahab, who refused to protect the Prophet ﷺ. With no protection, the Prophet's life was in danger. He went to Ta'if, hoping for refuge, but the people of Ta'if rejected him. He returned to Makkah with nowhere to turn, rejected by the people on earth.So, in the 11th year of prophethood, he adopted a new strategy: during Hajj, he would go to Mina, where tribes from all over Arabia camped in tents for three or four nights. He approached them one by one, seeking a tribe that would accept Islam and provide protection.First, he approached Banu Kindah — a once-powerful tribe that had lost its influence. The Prophet saw an opportunity for Kindah to regain prominence through Islam. Kindah, however, saw it only as a political opportunity: they told the Prophet they'd support him if leadership would pass to them after his death. The Prophet ﷺ refused, saying power belongs to Allah, who grants it to whomever He wills.He then approached Banu Shaiban ibn Tha'labah. Sayyidina Abu Bakr described them as the most virtuous and intelligent tribe in Arabia. The Prophet invited them to Islam and to become a new base for Muslims. But Banu Shaiban were bound by treaties with Rome and Persia, which they feared breaking if they supported the Prophet. They asked him to give them more time. The Prophet left, having been rejected again.On his way out, he met six men — not from a large or powerful tribe, but from the Khazraj. When the Prophet asked, “Who are you?” they replied, “We are Khazraj.” The Prophet ﷺ confirmed, “Khazraj living among the Jews?” They answered yes. Unlike the powerful tribes, these six men listened attentively to the Prophet's message. They didn't accept Islam immediately but were intrigued, promising to meet him the following year.They returned to Yathrib (Medina's old name) and shared the Prophet's message with their families. The next year, 12 people from Yathrib came to pledge allegiance to the Prophet ﷺ and accepted Islam. They asked the Prophet to send a teacher, and he sent Sayyidina Mus'ab ibn Umair, who led the first da'wah mission in Yathrib.The following year, in the 13th year of prophethood, 75 people from Yathrib came to pledge allegiance to the Prophet ﷺ — most from Khazraj, some from Aus. During the pledge, someone among them said: “How can we live safely in Medina while our Prophet remains oppressed in Makkah?” They invited the Prophet ﷺ to migrate. And the rest, as we say, is history: the Prophet ﷺ began encouraging companions to migrate, and eventually, Allah granted him permission to migrate himself.My dear brothers, this story teaches us powerful lessons:First, never underestimate small numbers. When building community strength, it's logical to seek powerful allies — and we should. But never forget the power of quality over quantity. The Prophet approached the mighty Kindah and wise Shaiban but didn't dismiss the small group of six sincere Khazraj. As we build our community, don't neglect people who may not seem influential today but are sincere seekers of truth.Second, community building requires cohesive teamwork across all segments of society. During the hijrah, the Prophet ﷺ worked with:* Sayyidina Abu Bakr, representing the elders.* Youth like Abdullah ibn Abu Bakr, who delivered food.* Sayyidatuna Asma bint Abu Bakr, a young woman who gathered intelligence.* Sayyidina Ali, a young man who risked his life sleeping in the Prophet's bed.* Abdullah ibn Urayqid, a skilled non-Muslim guide who honored his trust with the Prophet.The hijrah shows that everyone — elders, youth, men, women, Muslims, and even trustworthy non-Muslims — can contribute meaningfully to a cause. We cannot afford divisions: elders must not hoard power, and youth should not sit on the sidelines criticising. Both must collaborate.Third, when the Prophet ﷺ reached Medina, the first thing he built wasn't his own house — it was a masjid. After the masjid, he demarcated an area for a market. These two pillars — spiritual strength and economic strength — must go hand in hand.Our masajid should be open, welcoming, and function as community hubs. They should host worship, education, and community activities. But we must also build our economic strength: as a minority community, politicians won't listen to us because of our numbers, so we need economic power. This requires pooling our diverse talents — from money to skills — to establish projects that empower our community.In summary, here are the three key lessons from the hijrah:* Never underestimate the potential of small, sincere groups — success doesn't rely solely on numbers.* Build cohesive communities by involving people of all backgrounds, ages, genders, and talents.* Prioritise both spiritual and economic strength; they are inseparable for a thriving community.أقول قولي هذا وأستغفر الله لي ولكم. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Donate to our charity partner Baitulmaal here: http://btml.us/thinkingmuslim - Please do remember that charity never reduces our rizq and gives Barakah to our wealth. Help us expand our Muslim media project here: https://www.thinkingmuslim.com/membershipMeeting someone who has experienced the trauma of Gaza is really humbling. Journalist Abu Bakr Abed did not start out as a war journalist. In relatively calmer days before the genocide, his reporting mainly was on football. But like so many Gazans, the slaughter changed lives and in so many cases ended them. I met Abu Bakr in Ireland, a country that had recently welcomed the young man after he spent 18 gruelling months witnessing the most horrific crimes. Abu Bakr's faith, as you will see, remains strong, but he is broken, not by the bombs, but by the inaction. In this interview, he speaks of the responsibility of the Muslim ummah and how, he believes, we have all failed.You can find Abubaker Abed here:X: https://x.com/abubakerabedwIG: https://www.instagram.com/AbubakerAbedWYou can also support The Thinking Muslim through a one-time donation: https://www.thinkingmuslim.com/DonateListen to the audio version of the podcast:Spotify: https://open.spotify.com/show/7vXiAjVFnhNI3T9Gkw636aApple Podcasts: https://podcasts.apple.com/gb/podcast/the-thinking-muslim/id1471798762Purchase our Thinking Muslim mug: https://www.thinkingmuslim.com/merchFind us on:X: https://x.com/thinking_muslimLinkedIn: https://www.linkedin.com/company/the-thinking-muslim/Facebook: https://www.facebook.com/The-Thinking-Muslim-Podcast-105790781361490Instagram: https://www.instagram.com/thinkingmuslimpodcast/Telegram: https://t.me/thinkingmuslimBlueSky: https://bsky.app/profile/thinkingmuslim.bsky.socialThreads: https://www.threads.com/@thinkingmuslimpodcastFind Muhammad Jalal here:X: https://twitter.com/jalalaynInstagram: https://www.instagram.com/jalalayns/Sign up to Muhammad Jalal's newsletter: https://jalalayn.substack.comWebsite Archive: https://www.thinkingmuslim.comTimestamps:0:00 – Introduction Hosted on Acast. See acast.com/privacy for more information.

You try to follow the Qur'an and Sunnah—then you're told you're rigid. You quote the Salaf—then you're labelled a Wahhabi. And why do others accuse you of being extreme—for simply following what the Salaf believed? This lecture tackles these tensions head-on—through the words of early and authentic voices of Ahl al-Hadith. Study the book I'tiqad A'immah al-Hadith by Imam Abu Bakr al-Ismaʿili (d. 371H). With Shaikh Dr. Asim Al-Qaryooti, we explore how the true Imams of the Sunnah understood and lived their creed. The book dismantles many modern doubts and deviations by clearly stating what the Salaf believed regarding: - Allah's Names and Attributes - The authority of authentic Hadith in Aqeedah—even if it's Aahaad - Rejecting blind following when it clashes with the Qur'an and Sunnah - Avoiding philosophy, kalam, and speculative theology, and returning to the clear guidance of revelation - True loyalty to the Imams—by following their principles, not their mistakes This is the creed that stood the test of time. A creed based on the Qur'an, the Sunnah, and the understanding of the first three generations. If you've ever struggled with the tension between following the evidence and adopting Taqleed… if you've been told that affirming Allah's Attributes means you're anthropomorphising… or if you want to know what the scholars of Hadith actually believed—this is the session to watch. Clear. Grounded. Unapologetic. This is the Aqeedah of Ahl al-Hadith. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Aqeedah #Salaf #islamiclectures #seekingknowledge #quranandsunnah

You try to follow the Qur'an and Sunnah—then you're told you're rigid. You quote the Salaf—then you're labelled a Wahhabi. And why do others accuse you of being extreme—for simply following what the Salaf believed? This lecture tackles these tensions head-on—through the words of early and authentic voices of Ahl al-Hadith. Study the book I'tiqad A'immah al-Hadith by Imam Abu Bakr al-Ismaʿili (d. 371H). With Shaikh Dr. Asim Al-Qaryooti, we explore how the true Imams of the Sunnah understood and lived their creed. The book dismantles many modern doubts and deviations by clearly stating what the Salaf believed regarding: - Allah's Names and Attributes - The authority of authentic Hadith in Aqeedah—even if it's Aahaad - Rejecting blind following when it clashes with the Qur'an and Sunnah - Avoiding philosophy, kalam, and speculative theology, and returning to the clear guidance of revelation - True loyalty to the Imams—by following their principles, not their mistakes This is the creed that stood the test of time. A creed based on the Qur'an, the Sunnah, and the understanding of the first three generations. If you've ever struggled with the tension between following the evidence and adopting Taqleed… if you've been told that affirming Allah's Attributes means you're anthropomorphising… or if you want to know what the scholars of Hadith actually believed—this is the session to watch. Clear. Grounded. Unapologetic. This is the Aqeedah of Ahl al-Hadith. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Aqeedah #Salaf #islamiclectures #seekingknowledge #quranandsunnah

In this riveting installment of Badlands Book Club, CannCon and Ashe in America dig into Chapters 10 and 11 of Government Gangsters by Kash Patel, peeling back the curtain on one of the Trump administration's most iconic military wins, the raid that eliminated ISIS leader Abu Bakr al-Baghdadi, and the bureaucratic sabotage that constantly threatened to derail victories like it. Chapter 10, “The Good,” showcases the bold operation in Syria, from Patel's behind-the-scenes work to the last-minute tension with Russia and the iconic “level that thing” moment ordered by Trump. The hosts analyze the raid's execution, the shady absences of Gina Haspel, and Mark Esper's bizarre uninvited arrival. They spotlight how President Trump empowered decisive action while dodging a minefield of leakers, bad actors, and intelligence community obstruction. Chapter 11, “The Bad,” contrasts this success with deep state slow-walking, stonewalling, and silent insubordination. From Trump's push for declassification to Patel's battles with Coats, Haspel, and Esper, the chapter reads like a playbook on how the administrative state resisted Trump at every turn, and how Patel fought back with grit and tactical precision. From real-time analysis to poignant reflections on Trump's leadership style, Melania's surprising behind-the-scenes role, and the intelligence community's ongoing duplicity, this episode delivers insight, fire, and fierce optimism for what comes next.

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

On 3 February 2025, the U.S. Army Heritage and Education Center (USAHEC) hosted the former commander of U.S. Central Command, General Frank McKenzie, USMC, Retired, to discuss his book "The Melting Point: High Command and War in the 21st Century." Joined by Tom Spahr on stage they discussed his experience as a combatant commander and the challenges of leadership in wartime. Their conversation emphasized the importance of history and its influence on senior leader decision-making. The presentation examined the drone strike that killed Qasem Soleimani, the Iranian Quds Force commander, the raid that killed ISIS leader Abu Bakr al-Baghdadi, and the withdrawal from Afghanistan and the challenges faced during the evacuation from Kabul.

أبو بكر الصديق المثل الصالح لهذه الأمة - Abu Bakr Aš-Šiddiq- A Righteous Example for the Nation by Islamic Media Podcast

The Islamist militia HTS (Hay't Tahrir al-Sham≈Committee for the Liberation of Syria) has toppled the dictatorial Assad regime. Its leader, 42-year-old Ahmed al-Sharaa, better known by his nom de guerre, Abu Mohammed al-Julani, started his career under the leadership of Abu Bakr al-Baghdadi, head of ISIS. This extremist jihadist background is worrisome, but al-Julani has proven to be a pragmatist. How far will this pragmatism go, however? Orwa Ajjoub, a PhD candidate at Malmö University, where he researches Sunni jihadi rhetoric, was kind enough to share his insights on al-Julani and HTS with us on Kalam Podcast. If you enjoy Kalam Podcast and want to support the show, there is an excellent way to do so - by signing up to our Patreon. For just $3/month you'll gain access to full length interviews with all our guests and lots of bonus material - including our series Kalam Shorts: 10-15 explainers of concepts like Zionism and Orientalism. Join at patreon.com/kalampodcastFor continuous updates on the podcast and content about Palestine and the Middle East, follow us on Instagram @kalampodcast Please subscribe to Kalam Podcast in whatever podcast application you're listening to right now - and give us a rating. It helps other people find out about us.

In his last days, knowing death was imminent, Prophet Muhammad called his uncle Abbas and Imam Ali. He asked his uncle to carry out his will and settle his affairs after the prophet's death. When the uncle demured, the prophet asked Imam Ali, who accepted. The Prophet also gave Imam Ali his sword, battle gear, and ring.Three days before his passing, the prophet went to the masjid and asked if anyone had a grievance against him, and offered to let them seek retribution. A man stepped forth saying that the prophet had accidentally hit him on the stomach once. The prophet said he could seek whatever retribution eh wanted. The man asked the prophet to remove his shirt and then kissed the prophet on his stomach.At one point Ammar bin Yasir asked the Prophet how his ghusul and burial should be conducted, and the propeht replied that it would be done by "Ali ibn Abi Talib, for no part of my body will he touch without the angels aiding him in doing so"Another time, when the prophet was weak, he woke up from sleep and asked for "my brother and companion." Aisha said to summon Abu Bakr, when when the prophet woke up again saw him sitting there he turned away from the man. After Abu Bakr's departure the prophet again asked for "my brother and companion." Usman's daughter Umm Salma had Usman summoned, yet he received the same treatment fromt the prophet. When the prophet called for "my brother and companion" a third time, Imam Ali was summoned and the Prophet spoke to him privately for a long time.When asked what they spoke about, Imam Ali replied "He taught me a thousand doors (of knowledge) and each door opens a thousand more. He also entrusted me with responsibilities that, God willing, I will fulfil"Lecture notes available at http://www.why-quran.org/?p=800.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=ojs3bdeq37o&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

Femmes savantes de l'islam Conférence du samedi 16 novembre 2024 ____________________________________________ Conférence exceptionnelle sur le thème des femmes savantes dans l'histoire musulmane destinée à découvrir l'héritage inspirant de femmes érudites et pionnières, dont les contributions ont marqué les sciences religieuses en Islam.Animée par Jihene, conférencière et titulaire d'un master de l'Université de la Sorbonne. Elle partage son expertise et sa passion pour cet important sujet qu'est la science en Islam qui démontre qu'elle n'est pas l'apanage des seuls hommes.De l'époque des premières femmes du vivant du noble Prophète béni, les « Sahabiyat », aux figures contemporaines, la conférencière parler des œuvres des femmes remarquables, comme Aisha bint Abu Bakr (qu'Allah l'agréé), grande savante et transmettrice de hadiths, et Rufayda al-Aslamiya, première infirmière de l'Islam. Ces exemples sont suivis par d'autres femmes musulmanes, telles que Nana Asma'u, éducatrice des zones rurales, et Karima al-Marwaziya, spécialiste du Sahih al-Bukhari. ____________________________________________

The Prophet's death was impending, and he had commanded all his companions to join Usama ibn Zayd's army to go fight the Romans. Usama was a young man, and many companions chaffed at being put under the leadership of something that age. The prophet, while sick, had to rebuke them to send them back to the army.Despite his illness, the Prophet would still go lead prayer at the masjid. After the prayer he summoned some sahaba who were supposed to have left with Usama, including Abu Bakr and Umar asking "Why have you delayed obeying my order?" and heard back feeble answers in response. He scolded them, repeatning the instruction to join the army.Another day, the Prophet was too ill to lead salaat, and Aisha and Hafsa each suggested their fathers, Abu Bakr and Umar, lead the salaat instead. The Prophet realized those men were still in town and that these two women were eager to promote their own fathers. He scolded the two saying "Stop, for you are like the female companions of Yusuf"The Abu Bark and Umar containued to stay in Medina until the Prophet's demise, ignoring his orders to leave.Lecture notes available at http://www.why-quran.org/?p=792.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=CQhfMdDYZok&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

With the success of Islam, now multiple people started popping up and claiming to be Prophets.They included:- Musaylimah al-Kazzab: a Yemeni who had accepted Islam in the year 10AH. He claimed to have been sent revelation giving him dominion ofer half the earth while (as per him) Prophet Muhammad was supposed to rule the other half. Tribal fanaticism in his area granted him a following, with supporters saying "A liar from [us] is more beloved to us than a truthful man from the [the Prophet's tribe]." He was killed during the Riddah wars during Abu Bakr's reign, continuing to be a threat to Muslims until then.- Al Aswad ibn Ka'b Al-'Ansi: A magician used to captivating and manipulating people. After Imam Ali had left Yemen for hajj he took advantage of the power vacuum to promte himself as a leader and even claimed prophetic authority to the new converts. Some of the prophet's companions, seeing the threat he posed, organized a plan to eliminate him. He was killed on the eve of the Prophet's death.- Tulayha ibn Kuled bin Nufal al Asdi: A tribal leader from Banu Asad who saw a chance to claim prophethood. His declaration appealed to those who didn't want to be under the authority of someone from Quraysh. He lived past the Prophet's death and his movement became very strong, lasting til the reign of Umar.Lessons from the rise of false prophets:- **Jealousy blinds**: Musaylima nd Tulayha rose because of tribal jealousy instead of a genuine belief in their message. This can happen at individual or community levels, when we fell tribal about our masjid/community, and can cloud our judgement and make us violate basic Islamic teachings- **Chasrima can be deceptive**: Al-Aswad used his skills as a magician to captivate and manipulate people. Charismatic individuals can amass large followings and wield influence that threatens established social structures. We must evaluate leaders based on their character.- **Fight deception with clarity**: The Prophet rejected Musaylima's proposition (to rule half the earth) and labeled him "the liar", making his stance clear to the community. Unambiguous responses like this are crucial when dealing with false claims or deceptive individuals who can mislead others- **Beware opportunists during crises**: Power hungery people take advantage of a community's moment of vulnerability. They exploted this to assert themselves, hoping to get the uncertain followers. In times of crisis, be aware of opportunists emerging.Lecture notes available at http://www.why-quran.org/?p=788.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=gRZO0Ubd08o&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

What does it take to be a scholar?

General (Ret.) Frank McKenzie was the Commander of United States Central Command when the U.S. took out Iranian General Qassem Soleimani and ISIS leader Abu Bakr al-Baghdadi. What can we learn from Gen. McKenzie's time as CENTCOM Commander? It's simple: America's enemies respect our strength. And when we fail to punish bad actors, stand by […]

General (Ret.) Frank McKenzie was the Commander of United States Central Command when the U.S. took out Iranian General Qassem Soleimani and ISIS leader Abu Bakr al-Baghdadi. What can we learn from Gen. McKenzie's time as CENTCOM Commander? It's simple: America's enemies respect our strength. And when we fail to punish bad actors, stand by our allies, or uphold our commitments, our enemies – from Iran to Russia to China – are emboldened. In our conversation with Gen. McKenzie, we discuss his new book, lessons from his service under multiple administrations, and the decision making leading up to America's withdrawal from Afghanistan. General (Ret.) Frank McKenzie the former Commander of United States Central Command. He currently serves as the Executive Director of the University of South Florida's Global National Security Institute, the Executive Director of the Florida Center for Cybersecurity, and as a Distinguished Senior Fellow on National Security at the Middle East Institute. He is the author of The Melting Point: High Command and War in the 21st Century (Naval Institute Press, 2024).Read the transcript here.

Ursula von der Leyen says the result comes with great responsibility for the parties on the political centre. The reactions in France following a surprise parliamentary election. Plus analysis on why voters have backed far right parties in such large numbers. Also: the BBC speaks to the widow of the IS leader Abu Bakr al-Baghdadi about the persecution of Yazidis in Iraq, and the South African photographer who's won international acclaim for challenging discrimination.

Chris Miller is the former Secretary of Defense with a 27 year career in the United States Army. Throughout his career, he oversaw multiple special operations organizations, culminating with his command of the 2nd Battalion, 5th SFG(A). In Part Two, Miller recounts the horrific abduction and murder of human rights activist Kayla Mueller by ISIS forces. This atrocity would later result in "Operation Kayla Mueller," the mission that targeted and killed ISIS leader Abu Bakr al-Baghdadi. Shawn Ryan Show Sponsors: https://lairdsuperfood.com - USE CODE "SRS" https://bubsnaturals.com - USE CODE "SHAWN" https://meetfabric.com/shawn Chris Miller Links: X / Twitter - https://twitter.com/cmillertigerhwk Book - https://www.amazon.com/Soldier-Secretary-Warnings-Battlefield-Dangerous/dp/1546002448 Please leave us a review on Apple & Spotify Podcasts. Vigilance Elite/Shawn Ryan Links: Website | Patreon | TikTok | Instagram | Download Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today on The Sunday Story, NPR's Daniel Estrin talks about his four-year long investigation into the night that Abu Bakr al-Baghdadi, founder of ISIS, died. The Pentagon maintains troops did not harm noncombatants. But Estrin's investigation challenges that account. Now the Pentagon says it will review new information brought to light about the incident.